What does Liberalism mean in Catholicism? It means that a person or group rejecting the authority of the Roman Catholic Church in specific matters of doctrine, discipline, or church government but accepting the body of its teachings or its forms of worship. The Catholic Church has been steeped in liberalism for years unbeknownst to many complacent Catholics. The quote below of Pope Paul VI toward the end of the Vatican Council II confirms it. “… We would say that, through some mysterious crack—no, it’s not mysterious; through some crack, the smoke of Satan has entered the Church of God.” There is doubt, uncertainty, problems, unrest, dissatisfaction, confrontation. The obvious signs of liberalism in the Catholic Church can be traced back to the Second Vatican Council (1962-1965). This was an epochal event in the history of the Church, as it marked a turning point in the Catholic Church's approach to the outside world. During the Council, the Catholic Church released a number of documents that called for greater openness, dialogue, and collaboration with the world. These documents included the 1965 Declaration on Religious Freedom (Dignitatis Humanae), which declared that individuals have the right to freedom of conscience and religious liberty, as well as the pastoral constitution Gaudium et Spes, which emphasized the importance of social justice, the pursuit of global peace, and the responsibility of each individual to help the poor. These documents were seen as a break from the traditional, rigid stance of the Catholic Church, and are considered to be the first signs of liberalism in the Church. In actuality we already had signs of Liberalism among Catholics even before the 1789 French Revolution, Pope Gregory XVI condemned it with his 1832 encyclical Mirari Vos, and very specifically Pope Pius IX with his encyclical Quanta Cura and the Syllabus attached to it in 1864. Then it was notably St Pius X against what was described as Neo-liberalism with his 1906 encyclical Vehementer, condemning the Separation of Church and State (and consequently the Secular State), which Liberal Catholics advocated in the same vein as Chateaubriand’s The Genius of Christianity in 1802 (“neither truth nor the Church need any temporal protection”), and his 1910 apostolic letter Our Apostolic Mandate against the French Progressivist movement known as Le Sillon (The Furrow). We can tell if the Catholic Church is steeped in liberalism by looking at the way the church operates. For example, the Catholic Church also allows “divorce” through marriage annulments (it is now very easy to get an annulment for the false reasons, such as "you were too young", "you were not mature enough", "you did not succeed in forming a good couple", etc..) This is a liberal policy because it allows people to end their marriages. What happened to “till death do us part.”? The Catholic Church also allows contraception. This is a liberal policy because it allows people to have sexual relationships without having children. “ Fly fornication. Every sin that a man doth, is without the body; but he that committeth fornication, sinneth against his own body.” 1 Corinthians 6:18 However, the following are more recent indications that suggest the more liberal or progressive direction within the Catholic Church:
Liberals do not understand the first and greatest commandment: “Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind” (Mt. 22:37). The Liberals would say: How can this be love, if it is commanded? For them the law is opposed to liberty, to love. A Law of Love is incomprehensible for them! Our Lord Jesus Christ’s Law is a Law of Love! It is true love, because we have the psychological liberty not to love God (We CAN reject Him.); it is a Law because we are duty-bound to love Him (We are NOT ALLOWED to reject Him!). He is our Creator. God is the Summum Bonum, the Supreme Good. His Goodness attracts our love powerfully; but His Supremacy imposes on us a duty to love Him. Every created thing, compared to the Creator, is like nothing: a finite thing compared to the Infinite is as nothing. This is why Our Lord says to the young man thirsting for perfection: “God alone is Good!” that is: God alone is worthy to be loved; everything else is as dust in comparison: “Vanity of vanities and all is vanity.” Thus, the Church teaches us to pray: “May thy holy mysteries, O Lord Jesus, produce in us a divine fervor, whereby having tasted the sweetness of thy most dear Heart, we may learn to despise earthly things and love those of heaven!” Now the Liberals have taken away this prayer: they no longer want to despise the things of the earth! True liberty is always in regard to inferior things; false liberty is in regard to superior realities. Liberals, wanting to be free from God, become slaves to earthly things! In one word, the Liberals reject God’s Supremacy, they relativize it, and set up a new absolute: Liberty! My personal opinion is that when a Catholic who is faithful to the Church’s teachings, God’s Commandments, one who reads (what were written by the Saints) to feed his soul and one who prays often especially the Rosary, one who centers his life on the Sacred Heart of Jesus, he would be obedient according to Church teachings and not have become a Liberal. It is not possible to understand the present crisis of the Church, or to know the true character of the people in present-day Rome, or to find out the proper attitude to take vis-a-vis the events, without investigating the causes. In order to achieve this, it is necessary to go back into history and discover the primary cause in that Liberalism condemned by the popes for the past two centuries. On the basis of keeping God’s Commandments, to us Catholics, true freedom is not a matter of doing what you want without restraint, but cultivating the right wants and living in obedience to God's will. In other words, freedom results when our wants align with God's will. (It is our responsibility to save our souls.) Freedom and Responsibility:
Our Lord came to set us free. Freedom is at the heart of the Christian message. Christianity is not a religion constraining our freedom, as many think it is. This religion is about liberation; liberation from sin and ungodliness, Liberation from all which separates us from God and one another. Freedom is a calling to realize in ourselves what is true about us, a calling to actualize in us all what is true, good, and beautiful. The Lord came to set us free! In the Book of the Romans St. Paul tells us that some become slaves to sin when they act in ways they know are evil. Thus, freedom is not simply 'doing my thing' but rather a call to live as according to a right order. According to God’s commandments. Edmund Burke was right when he described such freedom, 'The only liberty I mean is a liberty connected with order, that not only exist along with order and virtue, but which cannot exist at all without them.' Freedom is to do what we must.There is then a clear link between freedom and duty, between liberty and virtue. Religion and education are then essential to a truly free society as they mold the moral ecology of a community. When did the Catholic Church become liberal? Liberal Catholicism is a formerly widespread modernist current of thought within the Catholic Church seeking the reconciliation of Catholic teaching with classical liberalism and/or liberal democracy. It was influential in the 19th century and the first half of the 20th, especially in France and the United Kingdom. It is also distinct from both the attitude of Catholics who are described as theologically "progressive Christian" or "liberal Christians", who are deemed now as heretical by the Catholic Church. The Declaration of the Rights of Man and of the Citizen (French: Déclaration des droits de l'homme et du citoyen de 1789), set by France's National Constituent Assembly in 1789, is a human civil rights document from the French Revolution. When did the Catholic Church change? The Catholic Church engaged in a comprehensive process of reform following the Second Vatican Council (1962–65). Intended as a continuation of Vatican I, under Pope John XXIII the council developed into an engine of modernisation. Liberalism is a sin. “Liberalism is the root of heresy, the tree of evil in whose branches all the harpies of infidelity find ample shelter; it is today the evil of all evils.” Dr. Don Felix Sarda Y Salvany Liberalism is the program of naturalism. Free-thought begets free morals, or immorality. Restraint is thrown off and a free rein given to the passions. Whoever thinks what he pleases will do what he pleases. Liberalism in the intellectual order is license in the moral order. Disorder in the intellect begets disorder in the heart, and vice-versa. Thus does Liberalism propagate immorality, and immorality Liberalism." (Ch. 26). Liberalism "is, therefore, the radical and universal denial of all divine truth and Christian dogma, the primal type of all heresy, and the supreme rebellion against the authority of God and His Church. As with Lucifer, its maxim is, 'I will not serve.'" (Ch. 3). "Liberalism, whether in the doctrinal or practical order, is a sin. In the doctrinal order, it is heresy, and consequently a mortal sin against faith. In the practical order, it is a sin against the commandments of God and of the Church, for it virtually transgresses all commandments. To be more precise: in the doctrinal order, Liberalism strikes at the very foundations of faith; it is heresy radical and universal, because within it are comprehended all heresies. In the practical order it is a radical and universal infraction of the divine law, since it sanctions and authorizes all infractions of that law." (Ch. 3). The Catholic Church since Vatican II. In accordance with Vatican II, the Roman Catholic Church officially abandoned its “one true church” position and formally ended the thousand-year schism with the Greek Orthodox Church. It also entered into ecumenical conversations with other churches with the hope of establishing greater Christian unity. The church has assumed observer status in the World Council of Churches and has participated in groups associated with the World Council. Representatives of the church participated in the discussions sponsored by the World Council that led to the publication of the important document Baptism, Eucharist, and Ministry (1982), which identified areas of agreement between the churches on several core teachings; the church responded positively, though with qualification, to the text. Steps to improve relations with non-Christian religions were made at Vatican II and by the popes of the later 20th century. The council’s declaration Nostra aetate (October 28, 1965; “In Our Era”) rejected the traditional accusation that the Jews killed Christ, recognized the legitimacy of Judaism, and condemned anti-Semitism. Efforts at improving relations with other religions, especially Judaism, were pivotal to the papacy of John Paul II, who prayed with world religious leaders in 1986, made a pilgrimage to Jerusalem, and prayed in a mosque and a synagogue. The openness of the Catholic church following Vatican II took surprising forms in places such as Latin America, where many local church leaders supported liberation theology (the Latin American movement that sought to aid the poor as a religious duty and criticized existing socioeconomic structures) in the 1970s. For a time, the church adopted a less confrontational approach to communist governments in the hope of improving the lives of Catholics in those countries. Following the election of John Paul II, however, the church supported opposition movements in communist eastern Europe and suppressed liberation theology; at the same time, it remained keenly involved in international affairs, as the pope undertook numerous pastoral visits throughout the world. Problems, however, have been more in evidence than progress. The church faced the challenge of resolving the long-latent conflict between the hierarchy and the lower clergy over the tradition of total obedience in lifestyle and ministry. This conflict has come to a head on the issue of clerical celibacy; although there are no sure statistics, there are estimates that as many as one-half of Catholic clergy wish celibacy to be optional. The issue of clerical celibacy was raised anew in the late 1990s and early 2000s, when members of the clergy, as discussed earlier, were accused of sexually abusing minors. However, some have argued that pedophilia is unrelated to the celibacy requirement, claiming that the root of the sex abuse lies in the infiltration of the clergy by sexual predators seeking to exploit priests’ easy access to children. "There was also discontent among the clergy regarding the nature of the church’s ministry. Many religious workers felt that the conventional ministries were not reaching enough people and were not meeting their most urgent needs. The desire to work “in the world,” while hardly alien to the New Testament ministry, was not easily satisfied within the traditional roles assigned to the clergy. And what might have appeared to be a minor issue in some places became a major issue in others; many priests and religious (women religious in particular, who have had more of a problem) no longer wished to wear the identifying garb, because they believed it to be an obstacle to personal relations. The discontent with life and ministry led to a large number of departures from the priesthood, most dramatically following Paul VI’s encyclical Sacerdotalis caelibatus (June 24, 1967; “Priestly Celibacy”), which confirmed the necessity of celibacy. The laity too became more restive, and many left the church for a variety of reasons, including the church’s teachings on artificial birth control. Some left because they believed the reforms of Vatican II were too liberal. More generally, there was a widespread but not explicit rejection of the traditional uses of authority and obedience in Roman Catholic clergy and religious communities. Vatican II also made profound changes in the liturgical practices of the Roman rite. It approved the translation of the liturgy into vernacular languages to permit greater participation in the worship service and to make the sacraments more intelligible to the vast majority of the laity. The change, a sharp break with the older tradition of using Latin in worship, caused discomfort for some but allowed for adaptation of the liturgy according to the needs and desires of many throughout the world. Perhaps the most significant change brought about by Vatican II was the beginning of what the German theologian Karl Rahner (1904–1984) called the emergence of the Weltkirche (German: “world church”). Vatican II was not dominated by the churches of Europe and the Americas, the traditional centres of Catholic strength. The Weltkirche continued to develop during the rest of the 20th century, as the Catholic church established a vigorous presence in Africa and parts of Asia and became a more prominent and outspoken church in Central and Latin America. The shifting demographics of contemporary Roman Catholicism have presented the church with a number of challenges. How should it respond to declining church attendance, declining numbers of religious, and the increasing secularism in the West and in the traditionally Catholic countries of Europe in particular? Would the ordination of women and married men check these trends? How should the church respond to the growing numbers of Muslims in some of these countries? How should it adapt its message and its practice in non-Western regions of the world, especially Africa? How should it balance papal authority over the entire church and the rights of the bishops over the local churches so as to avoid centralized authoritarianism on the one hand and the loss of unity on the other? What pastoral strategies should be used to combat the aggressive evangelization by fundamentalist groups in Latin America? Such challenges are among many that will face the church in the new millennium as it tries to be faithful to that Gospel dictum of “bringing forth old things and new.” Lawrence Cunningham, The Editors of Encyclopaedia Britannica Traditionally, when a priest administers Holy Communion, he will say “Corpus Domini Nostri Iesu Christi custodiat animam tuam in vitam aeternam, Amen,” which in English means “May the Body of our Lord Jesus Christ preserve your soul unto life everlasting. Amen.” Because the priest says “Amen,” there is no need to respond to him as you await reception of the Sacrament. “Ecumenism leads to the loss of faith, and many have lost it because of ecumenism. It is making Catholics into Protestants. When one wants to please Protestants (other Christian denominations) at all costs, one becomes Protestant!
Now, in the face of this program of ecumenism, what can one do? The first thing is to keep the Faith (the Traditional Catholic faith), begging Our Lord in His Divine Goodness that He deign to keep you in the true Faith, without changing your faith, without any diminishment. Then live the Faith. St. Paul says: "The just man lives by faith," that is, everything he does is in the light of faith, obeying the Commandments out of love for Our Lord Jesus Christ. You are the light of the world [by your faith]..so let your light shine before man, that they may see your good works [faith working through charity] and glorify your Father who is in heaven." Then, communicate your faith to your children by giving them a good catechism, by providing for them a good school - by giving them good examples, by teaching the Faith to your children. In order to teach the faith you have to learn the faith yourself! It is important for you to study your faith, to know Catholic doctrine. I would advise you to read excellent books such as The Catechism of the Council of Trent—beautiful books that will help you to feed your Faith. Don't spend too much time reading about scandals, but spend more time reading the doctrine of the saints, learning your Faith, and communicating it to your children, to your neighbors, to whomever. Whenever you meet someone, you might be able to bring them closer to Our Lord Jesus Christ. Spiritual things are not like material things: when you give material things, it is finished, you don't have them anymore; but, spiritual things, when you give them you don't lose them, you still have them. If there is a teacher among you, he understands. In a similar way, the more you communicate your Faith, the more you have it. Now if Faith and these spiritual treasures are of such a nature that the more you give them the more you have them, then it is a duty to communicate them by your prayers, by your good example, by predication, by all the means that Our Lord has shown to you. Any occasion can be good to profess your Faith. The good seed that you put in the ground might grow one day, and will render glory to God. You never know! So even though many people might laugh at you, might criticize you, don't fear to profess your Faith. One of the best professions of Faith that you can make is to come to the traditional Mass, because that is a complete and full profession of the Catholic Faith. With the traditional Mass, it is clear: it is Catholic. So you must love the Mass! You have the Blessed Sacrament in the chapel, go and visit Him; organize some hours when there is always someone in the chapel; even better organize Perpetual Adoration: we owe this to Him! Come and visit Our Lord in the Blessed Sacrament! You need Him to feed your souls in the Mystery of Faith, to strengthen your soul and bring many graces on you and on your family. And if you love Our Lord, then you must love one another. St. Jerome said that at the beginning of the Church the pagans were looking at the Catholics and were saying: "Look how much they love one another." The example of charity among all of you is also a great testimony given for Our Lord! It makes the Faith warm and attractive to souls. May the Blessed Virgin Mary, Mother of God, Guardian of the Faith, help you to keep the true Faith in her Divine Son Jesus Christ, to live it, to communicate it with the "meekness of wisdom" and charity. Amen.” Excerpt of an article on Ecumenism by Fr. Francois Liasney.
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5/13/2023 Fatima and the Infiltration of the Church, The 1979 Sermon by Archbishop Marcel LefebvreRead NowIn the Name of the Father and of the Son and of the Holy Ghost. Amen.
My dear brethren, What do you think of this ceremony today? What have you in your minds and hearts at the sight of all the priests here present and particularly in view of these deacons who in a few moments, with the grace of God, will have become priests? I am persuaded that your heart is full of joy, of consolation at the thought of the multiplication of priests of the Catholic Church. For it is indeed the Catholic Church present here today and you have the proof of this in the great number and diversity of priests who have come from the entire world. I salute, in particular, Monsignor Ducaud-Borget who has come from Paris expressly in order to assist at this ceremony, he who in the capital of France is the valiant defender of the Tradition of the Catholic Church. I salute equally Monsignor Donahue who has come especially from America, from Los Angeles, in order to assist at this ceremony. These are testimonies which show us at the same time the profound convictions which all of these priests, who are present, have of the need of a renewal in the Church but renewal based upon the Tradition of the Church; upon that which has made the grandeur of the Church in the past; that which still makes it in the present, and that which will make it in the future. It is these same principles which would respond to the question of those who yet would wonder: Why Ecône? Why this Seminary? Why the priestly Society of St. Pius X? See these priests, these future priests, these seminarians. See all of these religious who are here, present from diverse congregations, of diverse nationalities and I should make allusion to our dear Carmelites who are most certainly united with us in heart but who are not able to come for they have the cloister and they desire to keep the cloister. They are with us and they pray for us; and all those religious who are absent and were not able to come today, but who are united in heart and prayer with us. All that is the Church. And you dearest faithful who are present, you represent also the Christian families—Catholic families— who defend their faith and do not want to allow themselves to be invaded by error, by heresy, by immorality, by the removal of faith in God and of Catholic morals. All this is a great testimony. Ecône—it is the faith of the Church. Ecône— it is the moral of the Church. Ecône forces itself to be the holiness of the Church and I will add, without fear, this term which in certain ears will create a certain emotion, that Ecône has the politics of the Church; for the Church has politics. The Church knows what Christian society is. The Church has forged it, she formed it during the course of the centuries. During nearly twenty centuries the Church has inspired all of Christian Europe—Catholic Europe. She has directed it. She has directed all of society which was otherwise oriented. Its justice was other than that in which we live today because the Church has her principles—eternal principles—principles of her faith and her faith is nothing other than Our Lord Jesus Christ: the living Son of God as St. Peter expressed it, he who was worthy to be the founding rock of the Church, "Thou art Christ, the Son of the living God". Christ, the Son of the living God, has shown us that which it was necessary to do and in particular by His cross, by His priesthood, by His immolation on the cross, by all of His blood poured forth; he has shown us that to be the Son of God, to be Catholic, is to have the heart filled with charity, filled with love, and to be ready to give one's life for others. Our Lord Jesus Christ has shown us this example and He shows it continually upon the altar. The altar is nothing other than the place of sacrifice; the altar of sacrifice where love immolates itself; the charity .and that which manifests it and which gives the grace to practice this charity from whence the utility of the priesthood. The Church is not able to put aside the priest because if there were no priests there would no longer be the Sacrifice of the Mass. There would no longer be the Sacrifice of the Cross. There would no longer be this Source. This source of love of charity which so remarkably expresses itself in the sacrifice of Our Lord. We see Him with His Heart pierced, His head bowed, His hands and His feet also pierced—all this by love for us. This is the sacrifice of the altar. Thus, this magnificent example is a source of charity, a source of the Holy Ghost who "invades "us when we receive Holy Communion—the Body, Blood, Soul and Divinity of Our Lord Jesus Christ. There is then the lesson which the Church gives us, there is that which the Church thinks and there is what She has done through the course of the centuries. Thus Ecône continues. Ecône continues the Church with the same principles, with the same faith, with the same charity, with the same convictions and we are persuaded of this—filled with the same spirit, with the spirit of Our Lord Jesus Christ who has manifested Himself in all of the holiness of the Church through the course of the centuries. Why then this situation of Ecône? A situation which, let us hope, will soon be resolved for the greater good of the Church? It is that in face of the Church the citadel of Satan has built itself and today it well hopes to have the victory—they are indeed close. All is organized. All is prepared to crush the Church, to make it disappear, to make the name of Our Lord disappear, to make the priesthood disappear, to make the faith disappear. All is ready because for centuries Satan has prepared it. He has prepared it in his secret meetings which Have given as foundation of their legislation; opposed to the legislation of the Church, opposed to the legislation of love—the celebration of the Rights of Man in 1789 and in 1948. They are identical, both, and they may be translated simply: the right to despise the rights of others, the right to lack charity, the right to no longer fulfill one's duties, the right of force. There is this declaration and we see its deplorable results—physical force. The force of an army which invades a country as all the communist countries have been invaded; force of money which commands the world; force of political power which placed as the basis of governments—no longer the rules of charity; no longer the Decalogue; no longer the "Sermon on the Mount" which asks man to sacrifice himself for his neighbor, to give himself for his neighbor. No! Their principles are principles which destroy society, which destroy man and which are a continual scandal. We see today the atrocious effects of this, it must be said, humanity is seen as never before. That a mother may assassinate her child without being punished and by the hundreds of thousands, by millions. That cries for vengeance! The blood of these children cries for vengeance before God; the blood of these innocents is a disgrace for our civilization and that because they have replaced the Decalogue and Christian principles, the principles of the Church by the rights of man. The rights of man—which as I have been saying to you is" the right to kill one's neighbor, it is the right to despise one's neighbor, it is the right to steal, it is the right to crush. Simply think of the dear Vietnamese who today perish in the sea. Who perish of hunger. Why? In order to flee the hell of communism-, in order to flee their dear country of Vietnam where they had been at home. They indeed had rights in their homeland. What are their rights now? Who defends their rights today? They no longer have the right to approach the land-the land which has been given to all men. They have simply the right to die at sea! And how many? How many have escaped upon fragile crafts and have perished in the sea? Think of the Cambodians massacred today in our age when one says that science has made marvelous things. This science, for what does it serve if not only to crush others more rapidly and more efficaciously. Let us take guard! Let us take guard of the promises of Fatima. They indeed risk to be realized and we well risk, perhaps, seeing them if God gives us life to do so. The Blessed Mother clearly said that the end of the Twentieth Century, if man did not convert and return to the law of God, to the application of the law of God, would see terrible chastisements. She said this in 1917 at a time when no one would yet have been able to think of atomic bombs but she said that water would be transformed into vapors and that fire would descend from heaven and that those who will be living will wish to die before the atrocities that they will see! This is what awaits us with these principles of the rights of man. This is what awaits us with this contempt of neighbor, this contempt of God and when one considers that this is done by Catholics— by those who have been baptized and call themselves Catholics and who are chiefs of state—it is a scandal! We must pray, my dear brethren, that the Holy Ghost will enlighten them. This citadel of Satan which has been raised against the citadel of God has cause, unfortunately, many Catholics to lose their faith. Many of them have believed it necessary to ally themselves to the force, with powers to those who have money and thus they have made compromises. It is these that one calls liberal Catholics, condemned by Pope Pius IX, condemned by Pope Leo XIII, condemned by St. Pius X. All these Catholics who have come to terms with the enemy and those who play the game of the enemy—it is these who have penetrated in Rome and it is these who have inspired the Second Vatican Council and all of its consequences. Thus we are in complete confusion. Instead of teaching the good and true catechism they teach anything. They place in doubt all the truths of the Church. Instead of teaching the morals of the Church they place all in doubt and permit all "experiences". Rather than teaching the faith of the Church they "research" and they place all the principles of the Church in doubt. Thus our Church is infiltrated. It is in the process of "auto-destruction" as Pope Paul VI said. We must then resist. We must hold fast. We must continue the Church. It is not possible that the good Lord will not aid us and He does so. How is it possible that in the space of ten to fifteen years so many priests, so many religious have understood that it was necessary to resist, that it is necessary to maintain our faith at all costs in spite of the persecutions, in spite of the difficulties, in spite of the trials. The Lord one day will permit, we have no doubt, that we will be recognized; not only recognized but thanked for having defended the Tradition of the Church. Thanked for having made priests who are true priests and who have profound convictions and who have as a program for their life the Holy Sacrifice of the Mass and who want to put this into practice. There is the salvation of our civilization! There is the salvation of souls! There is the Church! I then wholeheartedly congratulate you, my dear brethren, for having come to encourage our young Levites who indeed will have difficulties to conquer in the exercise of their ministry; difficulties of all sorts due precisely to the general confusion in which we live, due to this satanic organization which seeks to destroy the Church. But you will help them by your prayers and you will help them by all of your means. You will return to your homes everywhere, determined to maintain your Catholic faith and especially that of your children. Protect that of your children in order that afterwards generations will rise, Catholic generations, who will re-make a Christian society and who will restore justice, love, and peace in the states, in civilization and in all nations. That is what we ask the good Lord today. Let us pray to the Holy Ghost, today, who is certainly present among us in a very special way. Let us pray to the Holy Ghost to give the Pope force and courage to conquer all of the opposition which surrounds him, in order that he accomplish a veritable renovation of the Church upon the eternal principles, upon the eternal sacrifice, upon the eternal sacraments. Let us ask the Holy Ghost today for our Holy Father the Pope who needs this succour in order to take the necessary courageous measures to “re-give" the Church her faith, her morals and her Christian civilization so that souls may be saved. We ask this particularly of the Blessed Virgin Mary, she who is certainly very close to us today, who rejoices in this assembly, who rejoices in these young deacons who are going to become priests, sons of Mary. For if there is anyone who here on earth understood the program of the cross it is indeed the Blessed Virgin Mary who assisted at the agony of Our Lord and who understood the admirable mystery of the love of Jesus for us. Let us also ask the Blessed Virgin Mary to come in aid and support the Pope in an action of renovation in the Church. In the Name of the Father and of the Son and of the Holy Ghost. Amen. In the doctrine of the Church, "Arnaud de Lassus (an influential French Catholic traditionalist thinker) points out: "In the Doctrine of the Church, the Social Doctrine of the Church deals with the life of men in the temporal societies they constitute (from the family to the various intermediate bodies up to the State). Let us be more precise and say: it is “the application of the unchanging principles of moral theology to life in society.” The social doctrine of the Church is also called “Christian Law” inasmuch as it governs the family, the intermediate bodies and political society: Christian constitution and legislation of States, international law, and relationships between Church and State." Is the Church really competent in political and social matters? “In the portion of the social order coming into contact with the moral domain, the competence of the Church is indisputable to judge whether the bases of a given social organization are in conformity with the immutable order of things manifested by God through the natural law and Revelation,” said Pius XII (1876 – 1939 † 1958). quoting Pius XII’s radio message of 1st June, 1941 for the 50th anniversary of Rerum Novarum.] What does it mean the social doctrine of the Church? Social doctrine is the proclamation of faith made by the Church Magisterium in the face of social realities. With her social doctrine, the Church aims "at helping man on the path of salvation", of each person, about the entire human family and its needs, even in the material and social sphere. At the heart of the social doctrine is the idea that God is present in others and that we are our brothers and sisters' keepers. In Catholic teachings a special emphasis is placed on our responsibilities to help the most vulnerable of our neighbors. This is her only mission and also the reason why the Church has the right and duty to develop a social doctrine that forms men's consciences and helps them to live according to the Gospel and human nature itself. A coherent Christian directs all aspects of his life towards God, living according to his saving plan. The Church accompanies Christians in this task. The Church helps us to maintain organization, teachings, and to create a support system for members. By establishing a church, the Lord ensures that the correct doctrines are taught. The Church provides members with revelations, standards, and guidelines that help us live as Christ would have us live. People need guidance, and the Church gives a unique perspective on all aspects of life. The Church has much to say on the moral issues of the day, example, abortion and marriage. It is important for the Church to speak out and not remain silent. Principles Relative to the Political and Social Doctrine of the ChurchText approved by Rev. Fr. Bernard Rulleau, O.S.B., 18th July, 2011, 12th April 2018 - Cf. Rule, I, 7-12 in particular
1.- Christ the King: Christ, “the beginning and the end of all things,” is King of the universe, by nature since He created it, and of mankind, moreover by conquest, since He redeemed it by His blood. 2.- Origin of the Political and Social Doctrine of the Church: Man being a social animal, God created society at the same time as man. Hence, Christ, the God-Man, is the King of society as well as the King of every man and every family. From this flows the Political and Social Doctrine of the Church or Doctrine of Christ the King. 3.- Origin of Authority: “There is no power but from God.” (Rm 13:1) Even if the people is called upon to choose its representatives and leaders, the latter must rule, not owing to the authority they would supposedly have received from their constituents, but to the authority derived from their charge, according to the Natural Law willed by God. (Encyclical Diuturnum Illud) We call this: “divine right,” which may be confirmed by royal or imperial consecration and coronation. The people may choose its leaders, yet it cannot grant them authority. In this sense, the expression “Sovereign People” is wrong and the State must acknowledge that it owes its authority to God, for instance, in the first article of the Constitution. This is why a king or any head of State is only a Lieutenant of Christ the King. 4.- Catholic Legislation: The expression “Sovereign People” is also wrong, inasmuch as this latter might decide what is good or evil, including divorce, abortion, euthanasia, homosexuality, etc., directly or through its representatives, whereas human laws must conform with the Natural and Divine Laws (Encyclical Sapientiae Christianae). Consequently laws, like State Constitutions, must be Catholic. Hence, a Non-Catholic State is a deficient State. 5.- State Religion: Moreover, the Encyclical Quas Primas states that “not only private individuals but also rulers and princes are bound to give public honour and obedience to Christ,” and adds: “nor is there any difference in this matter between the individual and the family or the State; for all men, whether collectively or individually, are under the dominion of Christ.” As a consequence, the Catholic Faith must be the “State Religion.” The State professes it, and encourages its development, while it restrains as much as possible the circulation of errors by virtue of a “tolerance” adapted to the necessities of social peace and public order (restrictions on public worship for false religions and on errors of all kinds, and hence restriction imposed upon the use of mass media): this issue pertains to the virtue of prudence. 6.- Doctrine of the Two Swords: In the temporal order, God exercises His authority through the Natural Law and in the Spiritual order, through His Church. On the spiritual level, the Church exercises it on His behalf through her Hierarchy. On the temporal level, the authority of the head of State or of the father of family derives from the Natural Law. Yet, since man is affected by original sin, the Church What are encyclicals? An encyclical is a pastoral letter from the pope usually addressed to Catholic clergy and the laity or for the church at large, and for all of humanity. Often, though, the encyclical is for the entire church and people of good will. Encyclical letters generally address matters of faith or morals, encourage a particular commemoration or pious devotion, or deal with matters of Church discipline which are to be universally observed. Encyclicals started as letters of the Pope to be “circulated” within a specific group within the church to address issues of concern, point out dangers that might affect the Church or the world, exhort for action or constancy, and prescribe remedies. They are considered a significant teaching of the authority of the Church through the Pope. Encyclicals therefore are intended to command the attention and respect of the faithful, and to help everyone better understand how to apply the teachings of Sacred Scripture and Catholic Tradition. For example, Pope Leo XIII, towards the end of his pontificate, wrote many short Encyclical letters (some of them less than one page long) addressed to specific bishops regarding current issues of concern in their region, such as the introduction of civil marriage in Ecuador, the weakening of the faith in Bohemia and Moravia, and the establishment of seminaries in Greece, to name a few. They resemble the loving pen of a concerned father for his children, urging them to persevere in the values that rule the Christian family. Encyclicals carry a lot of teaching weight. It is the highest form of papal document that can be released by the pope alone. Although the pope can issue an infallible statement, encyclicals are not infallible but certainly deserve the highest assent that can be given. And while the teachings contained therein may sometimes prove burdensome and difficult for some to accept and to follow, Catholics of good will everywhere are obliged to acknowledge their apostolic authority and strive to humbly assent to their teaching. How blessed the Church has been to receive the teaching of the Lord and the guidance of the Holy Spirit that is contained in the encyclical letters of the popes down through the ages! ‘"He who hears you, hears me" (Lk 10:16) For any Catholic wishing to know their faith more deeply and to evade those who warp their beliefs, these encyclicals are invaluable and articulate resources for deepening one’s understanding and love for the Church. By reading older documents, like these, is a concrete way to gain an appreciation for the continuity of the Faith. They are meant to be read by all of the faithful and to be aware of the concerns of the popes throughout Church history, especially encyclicals against modern errors. Why read these particular encyclicals against modern errors? It’s because since the French Revolution in 1789 which saw a host of religious, political and social errors launched which spread throughout the world. Errors based on the ideologies of Liberalism and Naturalism. From the beginning of these errors, the Popes, for more than 160 years have spoken out, as with one voice, wrote and legislated against these errors. The Syllabus of Errors is one such document issued on 8 December 1864, as an appendix to the Quanta Cura encyclical, by the Holy See under Pope Pius IX. It condemns a total of 80 errors or heresies, articulating Catholic Church teaching on a number of philosophical and political questions. Sadly, most of these errors have spread and today have filtered down to the common man… with the result that the majority of people now take for granted many fundamental assumptions that are positively false! How can Encyclicals be read and understood in an easy way? Keeping an open mind is key to understanding Encyclicals, because they challenge the popular perception of the problem in many ways. Recommended to read especially the following encyclicals: Quanta Cura (Latin for "Condemning Current Errors") was a papal encyclical issued by Pope Pius IX on 8 December 1864. In it, he decried what he considered significant errors afflicting the modern age. These he listed in an attachment called the Syllabus of Errors, which condemned secularism and religious indifferentism. Quanta cura condemns propositions, such as, notably:
These propositions were aimed at anticlerical governments in various European countries, which were secularizing education (sometimes by taking over Catholic schools rather than starting their own competing public schools) and suppressing religious orders, and confiscating their property. Humanum Genus (On Freemasonry) by Leo XIII: Catholics no longer talk about Freemasonry, even though it is the topic upon which more encyclicals were written than about any other. Leo XIII wrote many of these, this one is the best. Leo states: ‘It may seem to some that Freemasons demand nothing that is openly contrary to religion and morality; but, as the whole principle and object of the sect lies in what is vicious and criminal, to join with these men or in any way to help them cannot be lawful’. Rerum Novarum by Leo XIII : If you only read one text we recommend this one, which deals with the twin evils of Capitalism and Socialism in reducing man to an economic unit. ‘The great mistake made in regard to the matter now under consideration is to take up with the notion that class is naturally hostile to class, and that the wealthy and the working men are intended by nature to live in mutual conflict. So irrational and so false is this view that the direct contrary is the truth. Just as the symmetry of the human frame is the result of the suitable arrangement of the different parts of the body, so in a State is it ordained by nature that these two classes should dwell in harmony and agreement, so as to maintain the balance of the body politic. Each needs the other: capital cannot do without labor, nor labor without capital. Mutual agreement results in the beauty of good order, while perpetual conflict necessarily produces confusion and savage barbarity. Now, in preventing such strife as this, and in uprooting it, the efficacy of Christian institutions is marvellous and manifold. First of all, there is no intermediary more powerful than religion (whereof the Church is the interpreter and guardian) in drawing the rich and the working class together, by reminding each of its duties to the other, and especially of the obligations of justice’ Pascendi Dominici Gregis by Pope Pius X : This document was subtitled ‘On the Doctrine of the Modernists’. It detailed the many ways with which Modernists were hoping to infiltrate the church with false teachings and to water down the Catholic faith. If only people had listened. We allude, Venerable Brethren, to many who belong to the Catholic laity, and, what is much more sad, to the ranks of the priesthood itself, who, animated by a false zeal for the Church, lacking the solid safeguards of philosophy and theology, nay more, thoroughly imbued with the poisonous doctrines taught by the enemies of the Church, and lost to all sense of modesty, put themselves forward as reformers of the Church; and, forming more boldly into line of attack, assail all that is most sacred in the work of Christ, not sparing even the Person of the Divine Redeemer, whom, with sacrilegious audacity, they degrade to the condition of a simple and ordinary man. ‘Although they express their astonishment that We should number them amongst the enemies of the Church, no one will be reasonably surprised that We should do so, if, leaving out of account the internal disposition of the soul, of which God alone is the Judge, he considers their tenets, their manner of speech, and their action. Nor indeed would he be wrong in regarding them as the most pernicious of all the adversaries of the Church. For, as We have said, they put into operation their designs for her undoing, not from without but from within. Hence, the danger is present almost in the very veins and heart of the Church, whose injury is the more certain from the very fact that their knowledge of her is more intimate’. Quas Primas by Pope Pius XI: As Europe showed no lessons from the madness of World War I, Benedict tried to bring them back to their senses by reminding them that Christ was the true King. ‘When once men recognize, both in private and in public life, that Christ is King, society will at last receive the great blessings of real liberty, well-ordered discipline, peace and harmony. Our Lord’s regal office invests the human authority of princes and rulers with a religious significance; it ennobles the citizen’s duty of obedience. It is for this reason that St. Paul, while bidding wives revere Christ in their husbands, and slaves respect Christ in their masters, warns them to give obedience to them not as men, but as the vicegerents of Christ; for it is not meet that men redeemed by Christ should serve their fellow-men. “You are bought with a price; be not made the bond-slaves of men.”[32] If princes and magistrates duly elected are filled with the persuasion that they rule, not by their own right, but by the mandate and in the place of the Divine King, they will exercise their authority piously and wisely, and they will make laws and administer them, having in view the common good and also the human dignity of their subjects. The result will be a stable peace and tranquility, for there will be no longer any cause of discontent. Men will see in their king or in their rulers men like themselves, perhaps unworthy or open to criticism, but they will not on that account refuse obedience if they see reflected in them the authority of Christ God and Man. Peace and harmony, too, will result; for with the spread and the universal extent of the kingdom of Christ men will become more and more conscious of the link that binds them together, and thus many conflicts will be either prevented entirely or at least their bitterness will be diminished’. Through their encyclicals, the popes were acting as defenders of the faith and of civil order. For this reason the Roman Pontiffs are to be regarded as having greatly served the public good, for they have ever endeavoured to break the turbulent and restless spirit of innovators (in their destructive plans for the Church and society), and have often warned men of the danger they are to civil society. But the faithful, having knowledge of these Papal encyclicals, in support of the the Pontiffs, have to employ every industry and effort which God have graced us, to avert the dangers and evils to human society.
Strive with all possible care to make men understand and show forth in their lives what the Catholic Church teaches on government and the duty of obedience. Let us fly from forbidden sects, to abhor all conspiracy, to have nothing to do with sedition and render obedience to God and His Commandments. It is to Him that we must pray, beseeching Him to incline all minds to uprightness and truth, to calm angry passions, to restore the long awaited tranquility of peace to the world. Let us pray with greater hope, to our intercessors and protectors of our welfare Our Lady the Great Mother of God, St. Joseph, the Great Patron of the Church, and the great Saints Peter and Paul, the guardians and protectors of the Church. Dear brethren in Christ, this October 30th, is the Solemnity of Our Lord Jesus Christ, King of the Universe. The Feast of the Kingship of Christ was established by Pope Pius XI in 1925 in his encyclical Quas Primas; to respond to a world that has rejected Christ and has been dominated by secularism and increasingly evil. Let us enkindle in our hearts the desire to want Christ to reign in the entire world, in our country, in all human activities, in our homes, and in the hearts and lives of countless souls. Everyone is encouraged to prepare for this great solemnity by praying this novena prayer to Christ the King; and all traditional Catholic priest, are kindly encouraged to have Benediction after Mass from 21 st to 30th October. During this period, if it is possible let us attend Mass but let us sanctify our souls before at confession. For those who are unable to attend Mass, let us kneel in front of the image of the Sacred Heart of Jesus to pray the Rosary, make a spiritual communion and prayer to our guardian angel to attend Mass in our stead. Novena to Christ the King MEDITATION JESUS began his public life by announcing His Kingdom. "The Kingdom of God is at hand! Reform your lives and believe in the Gospel!" [Mk 1:14]. The Kingdom of God is primarily spiritual. Its final realization consists in the union of all the blessed in the possession of God in Heaven. Entrance into this Kingdom comes through the acceptance of the Gospel message by faith and the receiving of Baptism. Christ's Kingdom is not a worldly kingdom. The name by which the Kingdom of God is most commonly called is the Catholic Church. It is at once Divine and human; on earth and in Heaven. Small as a mustard seed in its beginning, it was destined to become Catholic, that is, to embrace all the earth or to be universal. This concept of the Catholic Church as the one universal Kingdom of God makes it evident that there can be only one true Church, just as there can be only one true Kingdom of God. The Church is Jesus Christ, living on and acting in the world through His duly authorized ministers, until the end of time. He gave to His Church a form, an organization which would enable it to carry on His work on earth -----to teach, to rule, and to administer to the souls of men. Membership in the Kingdom of God is the most precious thing that a person can possess. We must regard it as a pearl beyond price and gratefully sacrifice for this gift. Jesus Christ is our King -----all things have been created in Him, through Him, and for Him and as the Son, the Second Person of the Blessed Trinity, He is the perfect image of God. It is of faith that Jesus Christ, as Man, has the fullest spiritual power, leading to salvation, establishing the Church and her Sacraments, and disposing of all graces in the supernatural order. In virtue of the union of His human nature with the Divine, He possesses still greater power, which is the foundation of His Kingship. We, as individuals, must strive to be subject to Christ the King most perfectly, in mind, will, and heart, because we were purchased at the price of His Own Precious Blood. Christ must be King of the home and all human society. Novena Prayer Our Father, Hail Mary, and Glory Be.. O Lord JESUS, Thou didst declare that Thy Kingdom is upon the earth, but not of the earth; it is a spiritual, supernatural Kingdom, the Kingdom of truth. It fights with the power of conviction, and conquers by this means the hearts that by right belong to it. Thou Thyself art witness to this truth, and Thou Thyself art the Truth. Jesus, I believe that Thou art truly a King because Thou hast come into the world to institute among people the rule of God; every person who is of the truth, who believes in God and recognizes His authority in human affairs, owes Thee a loyal and undivided allegiance and "hears Thy voice." As a Catholic I am a member of Thy Kingdom, and Thou art my King. To Thee I owe loyalty, obedience, and love. Help me to carry out these most sacred duties toward Thee. I wish to be "of the truth " that is "a child of God" and gladly to hear Thy voice and follow Thee in all things. I accept Thee as my King and submit to Thy authority. Reign supremely in my heart and in my life. Thy reign is heavenly peace; Thy law is love. Help me to pray and work that Thy Kingdom may come into every soul, every family, every nation. May Your Reign, Your Kingdom, be recognized on earth. Lord Jesus Christ, my King, I adore Thee as the Son of God, and through the prayers of Thy most loving Mother I beg of Thee, send me from out of the abundance of Thy loving Heart the grace of the Holy Spirit in order that He may enlighten my ignorance, purify and sanctify my sinful heart, and confirm me in Thy holy love. This I request through the love of the Father and the Holy Spirit, through Thine infinite mercy, and through the merits of all Thy Saints. Amen. Consecration CHRIST, Jesus, I acknowledge Thee as King of the universe. All that has been made has been created for Thee. Make full use of Thy rights over me. I renew the promises I made in Baptism when I renounced Satan and all his pomps and works. I promise to live a good Christian life. Especially, I undertake to help, to the extent of my means, to secure the triumph of the rights of God and of Thy Church. Divine Heart of Jesus, I offer Thee my poor efforts so that all hearts may acknowledge Thy sacred Royalty and the Kingdom of Thy peace may be established throughout the entire universe. Amen. Christus Vincit! Christus Regnat! Christus Imperat! “The presence, name and commandments of Jesus have been removed from governments, schools and public places. Laws are continually passed that violate His commandments [such as "legalized" abortion] thus opposing His kingdom. We must remember Pope Leo XIII's words that "all public power proceeds from God, for God alone is the true and supreme Lord of the world. Rulers are legates of God." Encyclical Letter, Immortale Dei. There is no peace in the world today, as we only need to consider the amount of evil all over the world, the dire state it is in, nations still at war, corrupt governments, the institution of the family being destroyed, reducing parental authority, easy divorce, abortion, legal recognition of irregular unions -homosexuality, the LGBT, reduction of social and financial assistance to large families, forced sterilization no freedom of worship, closing of churches, end of Catholic schools, bad children’s education, etc, etc. There is no peace in the world because the world has shoved aside God. Without God, without our keeping His Commandments there can be no peace because true peace can only come from God - from Jesus Christ. “We referred to the chief causes of the difficulties under which mankind was laboring. And We remember saying that these manifold evils in the world were due to the fact that the majority of men had thrust Jesus Christ and his holy law out of their lives; that these had no place either in private affairs or in politics: and we said further, that as long as individuals and states refused to submit to the rule of our Savior, there would be no really hopeful prospect of a lasting peace among nations.” Pope Pius XI, 1925 Encyclical Quas Primas. Well, as Catholics, we all ought to know that God made us, He made everything in the world and without Him we won’t exist. Furthermore, in Catechism, we were taught to love and to serve Him. The majority of Catholics know enough about our faith to acknowledge Him as Our Lord and King. All Christians, by virtue of our Baptism, are subjects of Christ's benevolent Kingship. In addition to the many graces that flow from being a child of Christ and His subject, this identity also entails responsibilities. Citizenship in the Kingdom of God (Phil 3:20) bestows, for example, a mission. This mission is not entrusted solely to bishops, priests, and deacons, nor is it reserved for the saints, and scholars. All the members of Christ, rather, have a part to play in the realization of His Kingdom. He is the head of the Church and we, the members are the body, as without the members there is no Church. “ Let every soul be subject to higher powers: for there is no power but from God: and those that are, are ordained of God. Therefore, he that resisteth the power, resisteth the ordinance of God. And they that resist, purchase to themselves damnation.” - Romans 13:1-2. The proclamation of the Kingdom, begun by Jesus in the countryside of Galilee, is extended through time and space by the Church, with particular reliance upon the gifts and zeal of her lay members. By our exemplary lives and our commitment to God’s commandments and Holy will, we announce to all the world the peace and joy that come from submitting ourselves to the sweet dominion of Christ the King. “But if we ponder this matter more deeply, we cannot but see that the title and the power of King belongs to Christ as man in the strict and proper sense too. For it is only as man that He may be said to have received from the Father “power and glory and a kingdom,” since the Word of God, as consubstantial with the Father, has all things in common with him, and therefore has necessarily supreme and absolute dominion over all things created.” Pope Pius XI - Encyclical Quas Primas Pope Pius XI observed the result of the failing of establishing the Kingship of Christ even in his own time: “The empire of Christ over all nations was rejected. The right which the Church has from Christ himself, to teach mankind, to make laws, to govern peoples in all that pertains to their eternal salvation, that right was denied. Then gradually the religion of Christ came to be likened to false religions and to be placed ignominiously on the same level with them. It was then put under the power of the state and tolerated more or less at the whim of princes and rulers. Some men went even further, and wished to set up in the place of God’s religion a natural religion consisting in some instinctive affection of the heart. There were even some nations who thought they could dispense with God, and that their religion should consist in impiety and the neglect of God. The rebellion of individuals and states against the authority of Christ has produced deplorable consequences.” This is the very vicious situation we find ourselves in today. More and more we find savagely immoral governments of developed and developing countries, compelling Catholics to embrace essentially amended laws formed from liberal ideologies, all out of desperation to preserve their ability to simply continue to exist disgracefully with other false religions. Meanwhile, pagan and occult practices are on the rise, out in the open, because no logical excuse exists by which the secular state can deny them the same freedom as any other religion already given equal footing in the public square. Pluralism for one is, we are learning the hard way, pluralism for all. Those of you who are well read, better informed, know the root source of the evils of today have a lot to do with the “Declaration of the Rights of Man” which have links right back to the time of the French Revolution. As for the main Church problems were the fruits of Vatican Council II. Quoting Pope Paul VI in 1971 and 1972: “In many areas the Council has not so far given us peace but rather stirred up troubles and problems that in no way serve to strengthen the Kingdom of God within the Church or within its souls.” “ The smoke of Satan has entered by some crack into the temple of God; doubt, uncertainty, problems, restlessness, dissatisfaction and confrontation have come to surface… doubt has entered our conscience.” (Liturgical Time Bombs In Vatican II) “Where was this crack? With precision this can be pinpointed to the time of 1789 - the French Revolution. The Masonic and anti-Catholic principles of the French Revolution have taken two hundred years to enter tonsured and mitred heads. Today it is an accomplished fact. Such is the reality and the cause of your perplexities, my confused Catholic readers.” Archbishop Marcel Lefebvre. (For better understanding read the following: Open Letter to confused Catholics by Arhcbishop Marcel Lefebvre; and Permanent Instruction of the Alta Vendita: A Masonic Blueprint For The Subversion Of The Catholic Church) Socialism and Communism have been infested in our world today through governments who are members of the United Nations. France and Spain were among the first to embrace Socialism. These are the “errors” Our Lady of Fatima was referring to: “..without prayer and consecration of Russia to her Immaculate Heart “she [Russia] will spread her errors throughout the entire world, fomenting wars and persecution of the Church.” How is it that from the great history of the Church with it’s height in the early 2nd century until the Late Middle Ages of 1300 to 1500, with so many European countries being Catholic only the Vatican City remains? The world's sole remaining Christian theocracy. The home of the Pope and the Roman Curia, and the spiritual center for some 1.2 billion followers of the Catholic Church. The world’s smallest independent nation-state. Two major problems were weakening the Roman Catholic Church. The first was worldliness and corruption within the Church. The second was political conflict between the pope and European monarchs. No doubt there were many reasons that let to the decline of the Church but in my opinion the cause of it all falls mainly on the decline of the fervour of members of the Church. Without love and faithful service, doing the Holy will of God, fervour cannot be achieved. “For, after all, what do we say each day when we pray? What can we expect when man reject God? But a secular and Godless troubled world in need of peace. It is like: God the ever loving Father who out of love made us, and sent His only begotten Son, Jesus, to die the terrible death as he did, so that the Gates of Heaven can be opened to us, yet we spurn His love by leaving Him out of our lives. How would you console a rejected loving father then? How would you make up for the many offences against God. Need not the world make reparation to stay the wrath of God? For the benefit of those who are not knowledgeable in the faith or need a refresher, the following paragraphs from Catholic Church teachings ought to inspire us to reinforce the need to hail Our Lord as King of Kings, if not out of love for Him. The central statement of Catholic faith, the Nicene Creed, begins, "I believe in one God, the Father Almighty, maker of heaven and earth, of all things visible and invisible." Thus, Catholics believe that God is not a part of nature, but that God created nature and all that exists. God also sent His only begotten Son, Jesus Christ, to redeem us from sin. Without Jesus and the Church’s Sacraments, we would not have been able to free ourselves from the taint of original sin of Adam and Eve, and to save our souls. Christ the King is a title of Jesus in Christianity referring to Him being seated at the right hand of God in the Kingdom of God . Therefore He is rightly our King as He is also our Creator and Redeemer. But by right, not only all Christians but also non-Christians ought to recognize God in Jesus as sovereign king since He created nature and all that exists. Jesus is King “by nature and by conquest”, says St Louis de Montfort. By His divine nature, as God the Creator, Christ is King of creation, and, by His human nature – by His Incarnation – He is also King of the universe as man. Moreover, in the supernatural order of grace, He is King by conquest as the Redeemer. This is why He must reign over men and society, and over the whole universe, in the natural order as well as in the supernatural order." True peace of Christ can only exist in the Kingdom of Christ. (Pope Pius XI). True peace can only be found under the Kingship of Christ as "Prince of Peace". "For Jesus Christ reigns over the minds of individuals by His teachings, in their hearts by His love, in each one's life by the living according to His law and the imitating of His example." Attaining true peace through the commandments of God. Jesus Christ the King holds all executive power. All men must obey His sovereign rule. He must reign over every nation until the end of the world when He puts all enemies beneath the feet of God the Father. [1 Cor. 15:25] Against those who refuse His rule He has issued a penalty of eternal punishment which no one may escape. [Mt. 25:46] Jesus Christ the King also has all judicial power. "All judgment has been given to the Son." [John 5:22] This power of judgment is eternal and includes the privilege of rewarding and punishing of every single one of us and it will be immediately executed. "These will go off to eternal punishment and the just to eternal life." [Ibid.] Therefore, recognition of the Reign of Jesus Christ the King must first of all be recognized by every individual. Especially when one accepts and believe that Jesus is the only Son of God the Creator of Heaven and Earth, and He is also God in the Holy Trinity. It’s only logical for a man who believes this that he should accept Christ's sovereignty and submit himself to His reign through faith, conversion and membership in His Church. "Since the Kingdom of Christ is not of this world, the Catholic Church takes nothing away from the temporal welfare of any nation by establishing this Kingdom. Rather does she foster and take to herself insofar as they are good, the ability, resources, and customs of each people. Taking them to herself she purifies, strengthens, and ennobles them, and if they would submit to Him as Sovereign, wars and animosity would cease.” THE FEAST OF CHRIST THE KING The Church celebrates the Feast of Christ the King, also called the Solemnity of Our Lord Jesus Christ, King of the Universe, on the last Sunday of the Liturgical year. Many decades leading to the early 20th century, the world was increasingly forgetting the Kingship of Christ, especially in the political sphere. Pope Pius XI saw the empire of Christ rejected in many countries. And this led to a division of sorts: Christ could be King of the heart and Church, but He was unwelcome to be King of anything that reached beyond that. So, the Vicar of Christ established this feast day, so the world “may hasten the return of society to our loving Savior.” He went on to say that once we “recognize, both in private and in public life, that Christ is King, society will at last receive the great blessings of real liberty, well-ordered discipline, peace and harmony.” In his charity and wisdom, Pope Pius XI included all persons under the banner of Christ’s Kingship. The Feast of the Kingshp of Christ was then established to respond to a world that was rejecting Christ and was being dominated by secularism; Pope Pius XI in 1925 wrote his encyclical Quas Primas. He quotes Pope Leo XIII to emphasize this point: "His empire includes not only Catholic nations, not only baptized persons who, though of right belonging to the Church, have been led astray by error, or have been cut off from her by schism, but also all those who are outside the Christian faith; so that truly the whole of mankind is subject to the power of Jesus Christ." Pope Pius XI hoped that the establishment of this feast would bring about the following:
A Link to the Saints The Feast of the Kingship of Our Lord Jesus Christ was set to be observed annually on the last Sunday of October, the Sunday just before the Feast of All Saints. This was to emphasize the link between Christ the King and the saints. For it is when we recognize Christ as King that we can become saints. The saints chose to fight under the banner of Christ’s Kingship while they lived on earth, which transformed them into saints in Heaven. Likewise, we are called to claim Christ as King now, so we may one day be counted among them in Heaven. Since there are no government rightly ordered and subordinate to the Kingship of Christ, looking back at the words of Pope Pius XI: “human society is tottering to its fall, because it has no longer a secure and solid foundation.” it has become more true today then ever. What can we do? Since it is obvious there will be no clear governmental restoration of a truly Catholic civil sphere, anytime soon, we should have confidence in God’s providence that such a situation can and will return, in time, according to God’s will. For our part, a path to the Social Kingship of Christ begins, as with so many aspects of Catholic restoration, in our homes and families. It begins with us Catholics, acknowledging to the world that Christ is not merely the King of Hearts, but rightly of all men, and of all nations. How can we restore Our Lord’s sovereignty, if not publicly then privately?
By traditionally honoring Christ the King: 1) Dedication to the Sacred Heart Pope Pius XI’s institution of the Feast of the Kingship of Our Lord Jesus Christ includes the Consecration of the Human Race to the Sacred Heart of Jesus. This traditionally takes place after the Traditional Latin Mass on the feast day, at the Benediction of the Blessed Sacrament. 2The Devotion and office of the Sacred Heart of Jesus. 4)Enthronement of the (image) Sacred Heart of Jesus in one’s home. Revive this traditional devotion, in which we make Christ literally the King of our homes. Having enthroned Him, an image of the Sacred Heart of Jesus, centrally at a place of honour, if possibly above an altar, in one’s home then the family can spend an hour in front of this altar to pray the family Rosary and other prayers and the daily recitation of the Renewal of the Consecration of the Family to the Enthroned Sacred Heart. Pray the Litany of the Sacred Heart and the Divine Praises. Recite the Act of Consecration of the Human Race to the Sacred Heart of Jesus. (A partial indulgence is granted to the faithful, who piously recite this prayer, and a plenary indulgence is granted, if it is recited publicly.) Or pray the Act of Reparation to the Sacred Heart of Jesus. 5)Attend the Tridentine Latin Mass often. 6) Have a devotion to the Blessed Sacrament, visit Our Lord present in tabernacles in Churches whenever we can or when there is no Mass. 7) Lectio Divina - Divine Reading In the days leading up to the feast day of Christ the King, spend time praying with Scripture passages that call to mind Christ’s Kingship. Read the passages, meditate on them and pray. E.g. Daniel 2:44; Daniel 7:14; Psalm 72; Psalm 93; Philippians 2:10-11; Colossians 1:11-20 8)Attend an Ignatian Retreat (when available) to spend 5 days in silence with Our Lord. 9) Have a Sacred Heart of Jesus medal blessed by a priest and wear it. 10) By implementing the above actions, parents by their good examples would be educating your children, not only recognizing Christ as King of Kings but also in part the true Catholic faith and tradition. 11) Read and re-read the Catechism of the Council of Trent, the finest and most complete Catechism. Teach your children with this catechism and the Rosary. Let us pray : By the Immaculate Heart of Mary, Queen of Peace, set up Thy kingdom in our country. Enter closely into the midst of our families and make them Thine own through the solemn enthronement of Thy Sacred Heart so that no one cry may respond from home to home. May the triumphant Heart of Jesus be everywhere loved, blessed and glorified forever! Honour and glory to the Sacred Heart of Jesus and Mary. Sacred Heart of Jesus Christ our Lord and King protect our families. Amen. Christus vincit! Christus regnat! Christus imperat! (supplementary information: The Kingship of Christ, ACCORDING TO THE PRINCIPLES OF ST. THOMAS AQUINAS, BY REV. DENIS FAHEY,) The Reign of Christ the King by Michael Davies Traditions are important in our lives and provide many benefits, such as, a way to govern ourselves in a world where moral standards are now often being compromised. We intentionally create and continue traditions because they provide a sense of belonging and meaning to our lives. Family rituals nurture connection and give us comfort. Traditions Matter! Traditions represent a critical piece of our culture. They help form the structure and foundation of our families and our society. They remind us that we are part of a history that defines our past, shapes who we are today and who we are likely to become. Once we ignore the meaning of our traditions, we are in danger of damaging the underpinning of our identity. Tradition contributes a sense of comfort and belonging. It brings families together and enables people to reconnect with friends. Tradition reinforces values such as freedom, faith, integrity, a good education, personal responsibility, a strong work ethic, and the value of being selfless. We must strive to utilize every opportunity available to us to reinforce the values and beliefs that we hold dear. Many ethnic cultures would have traditions in family-oriented rites of passage, annual festivals, and occasional pilgrimages, etc. For example, in Chinese families that a newly married couple serve tea, on their knees, to their parents as an act of filial piety to their parents. According to Chinese tradition, filial piety (hsiao) was the primary duty of all Chinese. Being a filial son meant complete obedience to one's parents during their lifetime and--as they grew older--taking the best possible care of them. The concept of filial piety is present in most of the cultures in the world, although its form, salience and importance may differ. This is in line with the 4th commandment: Honour thy Father and Mother. Alternatively we would land up taking these values for granted, and result in our beliefs getting diluted, over time, that our way of life will become foreign to us. Itʼs like good health. You may take it for granted until you lose it. If we disregard our values, weʼll open our eyes one day and wonʼt be able to recognize “our world” anymore. The values that support the backbone of our country, our family, and our faith will have drifted for so long that the fabric of our society will be torn. Sadly, it’s already happening in the world we live today. Our traditions act as a compass for all of our human relationships and personal interactions, the qualitative experiences of our family life, and ultimately, the development of civilized societies themselves. As we honor traditions, so we learn to honor ourselves, and in the final analysis, each other. What makes something a tradition is that it is handed down from one generation to the next, creating a living, dynamic flow of rhythm and predictability — like the girl in the kitchen watching her mother and grandmother cook, discerning how to take her place within a meaningful legacy. Or little boys who also used to wander in their artisan father's workshop to learn their trade or craft. This is how you had the same craft for generations in some families (from shoemakers to musicians), and in the same way that you find families of saints! This was how eventually guilds were formed. It is critical for children to be a part of family traditions. It connects them to that greater whole and leads to heightened empathy, a more fulfilling happiness and engaged citizenship. Having no respect for tradition or traditions to some extent means despising one's own parents and ancestors, their way of life and what they were standing for. If the common trunk of the lineage is despised and the branches split, there can be no unity in society and in any nation, resulting in social unrest, and turmoil. Mutual charity is necessary for the survival of social life and the City in general: "And over all these virtues put on love, which binds them all together in perfect unity." (Colossians 3:14) We desperately need our traditions. Part of the responsibility of having the chance to live at all — should we choose to look at it that way — is to be a part of the transmission of our particular family and ethnic customs. In so doing, we honor past generations by passing on their rites and rituals to the next generation. In this way, our family lineages stay stable and strong. Since ceremonies outlive us, they make us feel part of that larger sense of things as we pass them down to our own children, and theirs. That is how we realize our immortality — not in living forever, but in being part of living traditions. As Catholics, understanding Catholic Tradition is essential to understanding the Catholic Church and the Catholic Christian faith which help us in our fervour for the faith and devotion. The word “tradition” actually means handing down something to another person; (as described earlier) and this was how the Bible came about, as it was historically handed down from the apostles through generations until the Bible was printed. This is similar to how other traditions had been handed down as elaborated earlier. In fact the Bible is the written part of Tradition. But there is more than the written part in Catholic Tradition. We often write Tradition, with a capital ‘T’, to mean Sacred Tradition. This Catholic Tradition is different from those traditions (small ‘t’) that are merely customs, and which are not part of Divine Revelation. Since the time of the Apostles, the Catholic Church has always taught that the fullness of Divine Revelation does not rest in the Bible alone, but comes to us in 2 complimentary streams: the written Word (Sacred Scripture) and the spoken/oral Word (Sacred Tradition). Additionally, the Catechism also states that Sacred Tradition is how the Church knows which books are truly inspired and belong in the Bible, and it is also the source of the proper interpretation of Sacred Scripture. "Keep the traditions. Stand fast in those things which you have learned." Sacred Tradition comes from Christ. It’s the full, living gift of Christ to the Apostles, faithfully handed down through each generation. It is through Tradition that the Holy Spirit makes the Risen Lord present among us, offering us the very same saving Word and Sacraments that he gave to the Apostles! Scripture testifies to this meaning of Catholic Tradition as the normal mode of transmitting the Faith: “So then, brethren, stand firm and hold to the traditions which you were taught by us, either by word of mouth or by letter.” (2 Thess 2:15) “For I received from the Lord what I also handed on to you….” (1 Cor 11:23) “For I handed on to you as of first importance what I also received….” (1 Cor 15:3) “…I know whom I have believed [i.e., Jesus], and I am sure that he is able to guard until that Day what has been entrusted to me. Follow the pattern of the sound words which you have heard from me, in the faith and love which are in Christ Jesus; guard the truth that has been entrusted to you by the Holy Spirit who dwells within us.” (2 Tim 1:11-14) “You then, my son, be strong in the grace that is in Christ Jesus, and what you have heard from me before many witnesses entrust to faithful men who will be able to teach others also.” (2 Tim 2:1-2) “…I found it necessary to write appealing to you to contend for the faith which was once for all delivered to the saints.” (Jude 1:3) This is the most basic meaning of Catholic Tradition: it is the true Faith itself, given to the Apostles by Christ and faithfully transmitted to each new generation. (Catechism, 77-78) We have a duty to keep it not so much because it was "handed down", but in reality, because it is the Truth revealed by God. Throughout the ages, the Popes, Saints and Holy Doctors have taught that the first duty of all Catholics, including the hierarchy in Rome, is to maintain Tradition; that is, to maintain the purity of the Faith in doctrine and practice. We are also commanded to abhor novelty. Pope Saint Pius X wrote in his Encyclical Against Modernism: "But for Catholics nothing will remove the authority of the second Council of Nicaea, where it condemns those 'who dare, after the impious fashion of heretics, to deride the ecclesiastical traditions, to invent novelties of some kind . . . or endeavor by malice or craft to overthrow anyone of the legitimate traditions of the Catholic Church' . . . Wherefore the Roman Pontiffs, Pius IV and Pius IX, ordered the insertion in the profession of faith of the following declaration: 'I most firmly admit and embrace the apostolic and ecclesiastical traditions and other observances and constitutions of the Church'." [Pope St. Pius X, Pascendi, Encyclical against Modernism, 1908, para. #42.] The Church does not depend on the bible alone for the certainty of the revealed truth. Both Tradition and Bible must be accepted and honored with equal devotion and reverence. The both make up a single sacred deposit of the word of God entrusted to the Church. The Church has the authentic authority to interpret the word of God both in its written form and in the form of tradition Thus, Sacred Tradition, Sacred Scripture and teaching authority of the Church are connected that one cannot stand without the other (Cf. DV, 9,10). guardian.ng/opinion/the-catholic-church-the-bible-and-sacred-tradition/ Re: the Traditional Latin Tridentine Mass. Likewise being true to tradition, Catholics ought to adhere to the Tridentine Mass, also known as the Traditional Latin Mass or Traditional Rite, it is the Roman Rite Mass of the Catholic Church which appears in typical editions of the Roman Missal published from 1570 to 1962. But the Traditional Latin Tridentine Mass existed since the 1300 long before 1570 when the Roman Missall was published, and this continued until 1969 when the new Mass, the Mass of Pope Paul VI was introduced, after the Second Vatican Council. Commonly called the Novus Ordo, it is the Mass that most Catholics today are familiar with. This is clearly a deviation from Catholic Tradition. What was wrong with the Traditional Latin Mass that it has to be changed? Look at the fruits of the Traditonal Latin Mass compared to the fruits brought about by the Novus Ordo Mass and the changes that was made since 1969. Yet the discarding of Tradition and the introduction of novelties has been the defining element of the post-Conciliar Church. Below are some links to more information on this subject. The Traditional Mass vs. the New Mass Another source on the Traditional Latin Mass and the new Mass Decline of Catholic Mass attendance since 1970. http://www.u.arizona.edu/~aversa/modernism/Novus_ordo_record.pdf The following below are excerpts from an article, which elaborates the contrast in experiencing the changes between the Tridentine Mass and the Novus Ordo. Article: Stand Firm – Hold To Tradition 10TH SEPTEMBER 2021 BY JOHN LACKE I would like to examine this point of unity by looking at how life was for Catholics in the year 1960. (note that the Traditional Catholic Mass existed from from 1570 to 1963 when it was banned) In 1960, an international Catholic government diplomat, with a Latin-English missal, could attend the Holy Sacrifice of the Mass anywhere in the world and he would be able to follow the Holy Sacrifice of the Mass. If he was in Germany or France, in Italy or Spain, in Africa, Asia or a country in Eastern Europe, he would have the same readings and the exact same experience at Holy Mass. If the Catholic diplomat had a young son who was trained to serve the Holy Sacrifice of the Mass, this boy could also serve the Holy Mass anywhere in the world. Whether he was in Germany or France, in Italy or Spain, in Africa, Asia or a country in Eastern Europe, he could serve the Holy Sacrifice of the Mass because the celebration was universal throughout the Roman Catholic Church. This was possible regardless of whether or not the father and son were fluent in the vernacular languages of the places in the world that they attended the Holy Sacrifice of the Mass because the Latin language used, created unity in how the Holy Sacrifice of the Mass was celebrated. Similarly, a Catholic priest, in 1960, could celebrate the Holy Sacrifice of the Mass for the local congregation in any part of the Catholic world and in each of these places the congregation would be able to actively participate in the Holy Sacrifice of the Mass, because the visiting priest would be celebrating the Holy Sacrifice of the Mass exactly as their local priest would have celebrated it. If the visiting priest did not speak the local language, he could be assisted by another priest or deacon who could preach the homily if necessary. Back in 1960, when the time came for Holy Communion, whether it be in Germany or France, in Italy or Spain, in Africa, or Asia or in any other country in the world, all of the faithful would receive Holy Communion kneeling at altar rails covered with an altar cloth, and they would receive Holy Communion only from a priest and only on the tongue. What these examples demonstrate is that there was unity, right across the whole world, in how the Holy Sacrifice of the Mass was celebrated in the Catholic Church. (Not only unity but the obvious reverence of the priest and the faithful throughout the Mass which upholds the dignity of the holiness and sacredness of the Mass.) Were there bad priests, mediocre priests, holy priests and saintly priests back in 1960? Or course there were, just as the same exists in our day. Perhaps some priests celebrated the Traditional Mass in a disrespectful manner, nonetheless, one could follow the Mass regardless of where one was in the world. Let us now move forward to the year 1980 (with the New Mass). Now our Catholic diplomat would not be able to follow the Holy Sacrifice of the Mass when in a foreign country unless he was conversant with the language of that country. His son, the altar boy, would only be able to serve the Holy Sacrifice of the Mass with great difficulty, because of the different norms and customs that developed across the world. He would not be able to serve Holy Mass at all if he was not fluent in the language of the country where his father was stationed. A Catholic priest, visiting a foreign country where he was not fluent in the local language, would not be able to celebrate the Holy Sacrifice of the Mass for the people in that country. He could concelebrate with a local priest, but the language barrier would still exist. When the time came for Holy Communion, some would stand, some would receive Holy Communion on the hand, some would receive on the tongue, many would be prevented from kneeling to receive Holy Communion. The unity that existed in 1960 with regard to the celebration of the Holy Sacrifice of the Mass and the distribution of Holy Communion which had been maintained for centuries, no longer existed in 1980. In the space of twenty short years, what was once a universal practice had almost ceased to exist. It is obvious to see, that the Novus Ordo of Pope Paul VI, actually fostered disunity in the celebration of the Holy Sacrifice of the Mass across the world, where once there was unity. This is not to criticise the validity of the Novus Order Mass or to criticise the motivations of those who introduced it, rather, it is simply to point out the fact that disunity had been introduced into the Liturgy where before there was unity in the celebration of the Holy Sacrifice of the Mass. To accuse those who are attached to the Traditional Catholic Mass as being the ones who have created disunity, is clearly not in accord with the observable facts in this matter. Again this is not meant to disparage the Second Vatican Council, which was a validly called council of the Catholic Church, but simply to point out the truth of the matter. Once there was unity in how the Holy Sacrifice of the Mass was celebrated throughout the whole world, after the new Mass was introduced, there was disunity in the celebration of the Holy Sacrifice of the Mass across the world. I have personally attended the Novus Ordo Mass in both France and Spain where I had difficulty following the Mass because I speak neither French nor Spanish. I have attended the Traditional Catholic Mass in both Italy and France where no such difficulty arose because the Holy Sacrifice was celebrated exactly as if I had been at the Traditional Catholic Mass in Ireland. Pope Benedict XVI, in the letter which accompanied his own ‘Motu Propio’ , ‘Summorum Pontificum’. of 2007, also noted the disunity that came about after the introduction of the Novus Ordo’ The Catholics I know who attend the Traditional Catholic Mass, do so in order to worship God in a way that they find reverent and spiritually satisfying. Let us also be mindful of Our Lord’s own words, “Do not think that I came to send peace upon earth: I came not to send peace, but the sword.” (Matthew 10:34) Holding on to Tradition to counter the ills of this world. Due to the spread and effects of Modernism and Liberalism in the world has contributed to changes or errors in the Church and the ills in this world (e.g. separation of Church and State, anti-Christian laws, gay marriages, rights to abortion, transgenderism, etc, etc). Therefore all the more Catholics should be vigilant in holding on to Tradition and traditional Catholic values to safeguard families and future generations. Popes Pius IX and Pius X have fought against these philosophies through their encyclicals Quanta Cura and Pascendi Dominici Gregis respectively. As it will be too lengthy to cover these topics I have given below links for your interest. Liberalism is a Sin Liberalism & it's effect on society Before and After Vatican II Statistics Do Not Lie Precipitous decline Pope Pius IX on Liberal Catholics Sacred Tradition, together with Scripture, includes those beliefs and practices that are most important to the Church because they have been revealed by God and because they have been affirmed by the teaching authority of the Catholic Church. That is why Sacred Tradition can help us to live a better Christian life.
Let us pray for the courage to remain faithful to Tradition, our Traditional Catholic Faith come what may and let us continue to pray earnestly for the Pope and our brethren. Sacred Heart of Jesus, we place all our trust in Thee. |
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